DISCOURSE 



DELIVERED AT THE INSTALLATION 

f»F THE 

REV. MELLISH HIVING MOTTE, 

AS PASTOR OF THE 

SOUTH CONGREGATIONAL SOCIETY, 
IN BOSTON, 
MAY 21, 1828. 

BY WILLIAM ELLERY CHANNING. 

PUBLISHED BY REQUEST. 



BOSTON. 

BOWLES AND DEARBORN, 72 WASHINGTON STREET. 

1828. 



Arts) 



DISTRICT OF MASSACHUSETTS, toif; 

District Clerk's Office. 

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in the fiftysecond year of the Independence of the United States of 
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' A Discourse delivered at the Installation of the Rev. Mellish Irving Motte, 
as Pastor of the South Congregational Society, in Boston, May 2,1, 1828. 
Published by request.' 

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^ ^ ^ JNO. W.DAVIS, 

Clerk of the District of Massachusetts. 



EXAMINER PRESS. 

Hiram Tupper, Printer — Bromfield Lane. 



DISCOURSE. 



Timothy U. 17. 

FOR GOD HATH XOT GIVEX rs THE SPIRIT OF FEAR, BUT OF POWER, 
A2yD OF LOVE, AXD OF A SCJj:ST) 3X1X1). 

Why was Christianity given ? Vv^hy did Christ 
seal it with his blood ? Why is it to be preached ? 
What is the great happiness it confers ? What isihe 
chief blessing for which it is to be prized ? W!ftLt 
is its preeminent glory, its first claim on the grati- 
tude of mankind ? These are great questions. I 
wish to answer them plainly, according to the 
light and ability which God has given me. I read 
the answer to them in the text. There I learn the 
great good which God confers through Jesus Christ. 
' He hath given us not the spirit of fear, but of 
power, and of love, and of a sound mind.' The 
glory of Christianity is, the pure and lofty action 
which it communicates to the human mind. It does 
not breathe a timid, abject spirit. If it did, it would 
deserve no praise. It gives power, energy, cour- 
age, constancy to the will; love, disinterestedness, 



4 



enlarged affection to the heart ; soundness, clear- 
ness, and vigor to the understanding. It rescues 
him who receives it from sin, from the sway of the 
passions ; gives him the full and free use of his best 
povvers ; brings out and brightens the divine 
image in which he was created ; and in this way 
not only bestows the promise, but the beginning of 
heaven. This is the excellence of Christianity. 

This subject I propose to illustrate. Let me 
begin it with one remark, which I would wilhngly 
avoid, but which seems to me to be demanded by 
the circumstances in which I am placed. I beg you 
to remember, that in this discourse I speak in my 
own name, and in no other. I am not giving you 
the opinions of any sect or body of men, but my 
own. I hold myself alone responsible for what I 
u^fer. Let none listen to me for the purpose of 
learning what others think. I indeed belong to that 
class of Christians, who are distinguished, by believ- 
ing that there is one God, even the Father, and that 
Jesus Christ is not this one God, but his dependent 
and obedient Son. But my accordance with these is 
far from being universal, nor have I any desire to ex- 
tend it. What other men believe is to me of little mo- 
ment. Their arguments I gratefully hear. Their con- 
clusions I am free to receive or reject. I have no anx- 
iety to wear the livery of any party. 1 indeed take 
cheerfully the name of a Unitarian, because unweari- 
ed efforts are used to raise against it a popular cry ; 



5 



and I have not so learned Christ, as to shrink from 
reproaches cast on what I deem his truth. W ere 
the name more honored, I should be glad to 
throw it off; for I fear the shackles which a party- 
connexion imposes. I wish to regard myself as 
belonging, not to a sect, but to the community of 
free minds, of lovers of truth, of followers of Christ, 
both on earth and in heaven. I desire to escape 
the narrow walls of a particular church, and to 
stand under the open sky, in the broad light, look- 
ing far and wide, seeing with my own eyes, hear- 
ing with my own ears, and following truth meekly, 
but resolutely, however arduous or solitary be the 
path in which she leads. I am then no organ of a 
sect, but speak from myself alone ; and I thank 
God that I live at a time, and under circumstances, 
which make it my duty to lay open my whole 
mind with freedom and simplicity. 

I began with asking. What is the main design and 
glory of Christianity ? and I repeat the answer, that 
its design is to give, not a spirit of fear, but of power, 
of love, and of a sound mind. In this its glory chiefly 
consists. In other words, the influence which it is 
intended to exert on the human mind, constitutes its 
supreme honor and happiness. Christ is a great 
Saviour, as he redeems or sets free the mind, cleans- 
ing it from evil, breathing into it the love of virtue, 
calling forth its noblest faculties and affections, en- 
duing it with moral power, restoring it to order, 
health and liberty. Such was his great aim. To 



6 



illustrate these views will be the object of the pre- 
sent discourse. 

In reading the New Testament, I everywhere 
meet the end here ascribed to Jesus Christ. He 
came, as 1 am there taught, not to be an outward, 
but inward deliverer ; not to rear an outward throne, 
but to establish his kingdom within us. He 
came, according to the express language and plain 
import of the sacred writers, to save us from sin, to 
bless us by turning us from our iniquities, to redeem 
us from corruptions handed doivn by tradition, to 
form a glorious and spotless church or community, 
to create us aneiv after the image of God, to make us 
by his promises partakers of a divine nature, and to 
give us pardon and heaven by calling us to repent- 
ance and a growing virtue. In reading the New 
Testament, I everywhere learn, that Christ lived, 
taught, died, and rose again, to exert a purifying 
and ennobling influence on the human character ; to 
make us victorious over sin, over ourselves, over 
peril and pain ; to join us to God by filial love, and 
above all, by Hkeness of nature, by participation 
of his spirit. This is plainly laid down in the New 
Testament as the supreme end of Christ. 

Let me now ask, Can a nobler end be ascribed 
to Jesus ? I affirm, that there is, and can be no 
greater work on earth, than to purify the soul from 
evil, and to kindle in it new light, life, energy, and 
love. I maintain, that the true measure of the glo- 
ry of a rehgion, is to be found in the spirit and 



7 



power which it communicates to its disciples. 
This is one of the plain teachings of reason. The 
chief blessing to an intelligent being, that which 
makes all other blessings poor, is the improve- 
ment of his own mind. Man is glorious and hap- 
py, not by what he has, but by what he is. He 
can receive nothing better or nobler than the un- 
folding of his own spiritual nature. The high- 
est existence in the universe is Mind ; for God 
is mind ; and the developement of that princi- 
ple which assimilates us to God, must be our su- 
preme good. The omnipotent Creator, we have 
reason to think, can bestow nothing greater than 
intelHgence, love, rectitude, energy of will and of 
benevolent action ; for these are the splendors of 
his own nature. We adore him for these, [n im- 
parting these, he imparts, as it were, himself. We 
are too apt to look abroad for good. But the only 
true good is within. In this outward universe, 
magnificent as it is, in the bright day and the 
starry night, in the earth and the skies, we can 
discover nothing so vast as thought, so strong as 
the unconquerable purpose of duty, so sublime as 
the spirit of disinterestedness and selfsacrifice. 
A mind, which withstands all the powers of the 
outward universe, all the pains which fire, and 
sword, and storm can inflict, rather than swerve 
from uprightness, is nobler than the universe. 
Why will we not learn the glory of the soul ? We 
are seeking a foreign good. But we all possess 



8 



within us what is of more worth than the external 
creation. For this outward system is the pro- 
duct of Ivlind. All its harmony, beauty, and be- 
neficent influences, are the fruits and manifesta- 
tions of Thought and Love ; and is it not nobler 
and happier, to be enriched with these energies, 
from which the universe springs, and to which it 
owes its magnificence, than to possess the universe 
itself? It is not what we have, but what we are, 
which constitutes our glory and felicity. The only 
true and durable riches belong to the mind. A 
soul, narrow and debased, may extend its posses- 
sions to the end of the earth, but is poor and wretch- 
ed still. It is through inward health that we enjoy 
all outward things. Philosophers teach us, that the 
mind creates the beauty which it admires in na- 
ture ; and we all know, that, when abandoned to evil 
passions, it can blot out this beauty, and spread 
over the fairest scenes the gloom of a dungeon. 
We all know, that by vice it can turn the cup of 
social happiness into poison, and the most pros- 
perous condition of life into a curse. From these 
views we learn, that the true friend and Saviour, 
is not he who acts for us abroad, but who acts 
within, who sets the soul free, touches the springs of 
thought and affection, binds us to God, and by 
assimilating us to the Creator, brings us into har- 
mony with the creation. Thus the end which we 
have ascribed to Christ, is the most glorious and 
beneficent which can be accomplished by any 
power on earth or in heaven. 



9 



That the highest purpose of Christianity is such 
as has now been affirmed, might easily be shown 
from a survey of all its doctrines and precepts. It 
might be shown, that every office with which Jesus 
Christ is invested, was intended to give him power 
over the human character ; and that his great dis- 
tinction consists in the grandeur and beneficence 
of his influence on the soul. But a discussion 
of this extent cannot be comprehended in a single 
discourse. Instead of a general survey of the 
subject, I shall take one feature of it, a primary 
and most important one, and shall attempt to show 
that the great aim of this is to call forth the 
soul to a higher life, to a nobler exercise of its 
power and affections. 

This leading feature of Christianity, is the know- 
ledge which it gives of the character of God. Jesus 
Christ came to reveal the Father. In the prophe- 
cies concerning him in the Old Testament, no char- 
acteristic is so frequently named, as that he should 
spread the knowledge of the true God. Now I ask, 
what constitutes the importance of such a revelation? 
Why has the Creator sent his Son to make himself 
known ? I answer, God is most worthy to be 
known because he is the most quickening, puri- 
fying and ennobling object for the mind ; and his 
great purpose in revealing himself, is, that he 
may exalt and perfect human nature. God, as 
he is manifested by Christ, is another name for 
intellectual and moral excellence ; and in the know- 
2 



10 



ledge of him, our intellectual and moral powers 
find their element, nutriment, strength, expansion 
and happiness. To know God is to attain to the 
sublimest conception in the universe. To love 
God is to bind ourselves to a being, who is fitted, 
as no other being is, to penetrate and move our 
whole hearts ; in loving whom we exalt ourselves ; 
in loving whom, we love the great, the good, the 
beautiful, and the infinite ; and under whose in- 
fluence, the soul unfolds itself as a perennial plant 
under the cherishing sun. This constitutes the 
chief glory of religion. It ennobles the soul. In 
this its unrivalled dignity and happiness consist. 

I fear that the world at large think religion a 
very diff'erent thing from what has now been set 
forth. Too many think it a depressing, rather than 
an elevating service, that it breaks rather than en- 
nobles the spirit, that it teaches us to cower before 
an almighty and irresistible being ; and I must 
confess, that religion, as it has been generally 
taught, is anything but an elevating principle. It 
has been used to scare the child and appal the 
adult. Men have been virtually taught to glorify 
God by flattery, rather than by becom.ing excellent 
and glorious themselves, and thus doing honor to 
their Maker. Our dependance on God has been 
so taught as to extinguish the consciousness of our 
free nature and moral power. Religion, in one 
or another form, has always been an engine for 
crushing the human soul. But such is not the 



11 



religion of Christ. If it were, it would de- 
serve no respect. We are not, we cannot be 
bound to prostrate ourselves before a deity, 
who makes us abject and base. That moral prin- 
ciple within us, which calls us to watch over and 
to perfect our own souls, is an inspiration, which no 
teaching can supersede or abolish. But I can- 
not bear, even in way of argument, to speak of 
Christianity as giving views of God depressing 
and debasing to the human mind. Christ hath 
revealed to us God as The Father, and as a Father 
in the noblest sense of that word. He hath revealed 
him, as the author and lover of all souls, desiring 
to redeem all from sin, and to impress his likeness 
more and more resplendently on all ; as proffer- 
ing to all that best gift in the universe, his ' holy 
spirit ; ' as having sent his beloved Son to train 
us up, and to introduce us to an ' inheritance, 
incorruptible, undefiled, and unfading in the 
heavens.' Such is the God of Jesus Christ ; a 
being not to break the spirit, but to breathe trust, 
courage, constancy, magnanimity, in a word, all the 
sentiments which form an elevated mind. 

This sentiment, that the knowledge of God, 
as given by Christ, is important and glorious, 
because quickening and exalting to the human 
soul, needs to be taught plainly and forcibly- 
The main ground of the obligation of being relig- 
ious, I fear, is not understood among the multitude 
of Christians. Ask them, why they must know 



12 



and worship God, and I fear, that were the heart 
to speak, the answer would be, because he can do 
with us what he will, and consequently our first 
concern is to secure his favor. Religion is a cal- 
culation of interest, a means of safety. God is 
worshipped too often on the same principle on 
which flattery and personal attentions are lavished 
on human superiors, and the worshipper cares not 
how abjectly he bows, if he may win to his side 
the power which he cannot resist. I look with 
deep sorrow on this common perversion of the 
highest principle of the soul. My friends, the 
Most High God is not to be worshipped, because 
he has much to give, for on this principle a despot, 
who should be munificent to his slaves, would merit 
homage. He is not to be adored for mere power ; 
for power, when joined with selfishness and crime, 
ought to be withstood, and the greater the might 
of an evil agent, the holier and the loftier is the 
spirit which w^ll not bend to him. True religion 
is the v/orship of a perfect being, who is the author 
of perfection to those who adore him. On this 
ground, and on no other, religion rests. 

Why is it, my hearers, that God has discovered 
such soUcitude, if I may use the word, to make 
himself known and obtain our worship ? Think 
you, that he calls us to adore him from a love of 
homage or service ? Has God man's passion for 
ruling, man's thirst for applause, man's desire to 



13 



have his name shouted by crowds ? Could the 
acclamations of the universe, though concentrated 
into one burst of praise, give our Creator a new 
or brighter consciousness of his own majesty and 
goodness ? Oh ! no. He has manifested himself 
to us, because, in the knowledge and adoration of 
his perfections, our own intellectual and moral 
perfection is found. What he desires, is, not our 
subjection, but our excellence. He has no love 
of praise. He calls us as truly to honor goodness 
in others as in himself, and only claims supreme 
honor, because he transcends all others, and 
because he communicates to the mind which 
receives him, a light, strength, purity, which no 
other being can confer. God has no love of 
empire. It could give him no pleasure to have 
his footstool worn by the knees of infinite hosts. 
It is to make us his children in the highest sense 
of that word, to make us more and more the par- 
takers of his own nature, not to multiply slaves, 
that he hath sent his Son to make himself known. 
God indeed is said to seek his own glory ; but the 
glory of a creator must consist in the glory of his 
works ; and we may be assured, that he cannot 
wish any recognition of himself, but that which 
will perfect his noblest, highest work, the immor- 
tal mind. 

Do not, my friends, forget the great end for 
which Christ enjoins on us the worship of God. 



14 



It is not, that we may ingratiate ourselves with 
an almighty agent, whose frown is destruction. 
It is, that we may hold communion with an intel- 
ligence and goodness, infinitely surpassing our 
own ; that we may rise above imperfect and finite 
natures ; that we may attach ourselves by love 
and reverence to the best Being in the universe; 
and that through veneration and love we may 
receive into our own minds the excellence, disin- 
terestedness, wisdom, purity, and power, which we 
adore. This reception of the divine attributes, I 
desire especially to hold forth, as the most glorious 
end for which God reveals himself. To praise him 
is not enough. That homage, w^iich has no power 
to assimilate us to him, is of little or no worth. 
The truest admiration is that by which we receive 
other minds into our own. True praise is a 
sympathy with excellence, gaining strength by 
utterance. Such is the praise which God demands. 
Then only is the purpose of Christ's revelation 
of God accomplished, when, by reception of the 
doctrine of a Paternal Divinity, we are quickened 
to ' follow him, as dear children,' and are ' filled 
with his fulness,' and become 'his temples,' 
and ' dwell in God, and have God dwelling in 
ourselves.' 

I have endeavoured to show the great purpose 
of the christian doctrine respecting God, or in 
what its importance and glory consist. Had I 



15 



time, I might show, that every other doctrine of 
our religion has the same end. I might particu- 
larly show how wonderfully fitted are the charac- 
ter, example, life, death, resurrection, and all the 
offices of Christ, to cleanse the mind from moral 
evil, to quicken, soften, elevate, and transform it 
into the divine image ; and I might show that 
these are the influences which true faith derives 
from him, and through which he works out our 
salvation. But I cannot enter on this fruitful 
subject. Let me only say, that I see everywhere 
in Christianity, this great design of liberating and 
raising the human mind, on which I have enlarged. 
I see in Christianity nothing narrowing or depress- 
ing, nothing of the littleness of the systems which 
human fear, and craft, and ambition, have engen- 
dered. I meet there no minute legislation, no 
descending to precise details, no arbitrary injunc- 
tions, no yoke of ceremonies, no outward religion. 
Everything breathes freedom, liberality, enlarge- 
ment. 1 meet there, not a formal, rigid creed, 
binding on the intellect, through all ages, the 
mechanical, passive repetition of the same words, 
and the same ideas ; but I meet a few grand, 
all comprehending truths, which are given to the 
soul, to be developed and applied by itself; given 
to it, as seed to the sower, to be cherished and 
expanded by its own thought, love, and obedience 
into more and more glorious fruits of wisdom 
and virtue. I see it everyv/here inculcating an 



16 



I 



enlarged spirit of piety and philanthropy, leaving 
each of us to manifest this spirit according to the 
monitions of his individual conscience. I hear it 
everywhere calhng the soul to freedom and power, 
by calling it to guard against the senses, the pas- 
sions, the appetites, through which it is chained, 
enfeebled, destroyed. I see it everywhere aiming 
to give the mind power over the outward world, 
to make it superior to events, to suffering, to 
material nature, to persecution, to death. I see 
it everywhere aiming to give the mind power 
over itself, to invest it with inward sovereignty, 
to call forth within us a mighty energy for our 
own elevation. I meet in Christianity only dis- 
coveries of a vast, bold, illimitable character; 
fitted and designed to give energy and expansion 
to the soul. By its doctrine of a Universal Father, 
it sweeps away all the barriers of sect, party, rank, 
and nation, in which men have labored to shut up 
their love ; makes us members of an unbounded 
family ; and establishes sympathies between man 
and the whole inteUigent creation. In the charac- 
ter of Christ, it sets before us moral perfection, that 
greatest and most quickening miracle in human 
history, a purity, which shows no stain or touch of 
the earth, an excellence unborrowed, unconfined, 
bearing no impress of any age or any nation, 
the very image of the Universal Father; and it 
encourages us, by assurances of God's merciful aid, 
to propose this enlarged, unsullied virtue, as the 



17 



model and happiness of our moral nature. By 
the cross of Christ, it sets forth the spirit of self- 
sacrifice with an energy never known before, and, 
in thus crucifying selfishness, frees the mind from 
its worst chain. By Christ's resurrection, it links 
this short Hfe with eternity, discovers to us in the 
fleeting present, the germ of an endless future, 
reveals to us the human mind ascending to other 
worlds, breathing a freer air, forming higher con- 
nexions, and summons us to a force of holy pur- 
pose becoming such a destination. To conclude, 
Christianity everywhere sets before us God in the 
character of infinitely free, rich, boundless Grace, 
in a clemency which is ' not overcome by evil, but 
overcomes evil with good ; ' and a more animating 
and ennobling truth, who of us can conceive ? 
I have hardly glanced at what Christianity con- 
tains. But who does not see that it was sent from 
heaven, to call forth, and exalt human nature, and 
that this is its great glory ? 

It has been my object in this discourse to lay 
open a great truth, a central, all comprehending 
truth of Christianity. Whoever intelligently and 
cordially embraces it, obtains a standard by which 
to try all other doctrines, and to measure the 
importance of all other truths. Is it so embraced ? 
I fear not. I apprehend that it is dimly discerned 
by many who acknowledge it, whilst on many 
more it has hardly dawned. I see other views 
prevailing, and prevailing in a greater or less 
3 



18 



degree among all bodies of Christians, and they 
seem to me among the worst errors of our times. 
Some of these I would now briefly notice. 

I. There are those, who, instead of placing the 
glory of Christianity in the pure and powerful ac- 
tion which it gives to the human mind, seem to think, 
that it is rather designed to substitute the activity 
of another for our own. They imagine the benefit 
of the rehgion to be, that it enlists on our side an 
almighty being who does everything for us. To 
disparage human agency, seems to them the es- 
sence of piety. They think Christ's glory to con- 
sist, not in quickening free agents to act power- 
fully on themselves, but in changing them by an 
irresistible energy. They place a Christian's happi- 
ness, not so much in powers and affections unfold- 
ed in his own breast, as in a foreign care extended 
over him, in a foreign wisdom which takes the place 
of his own intelligence. Now the great purpose 
of Christianity is, not to procure or off'er to the 
mind a friend on w^hom it may passively lean, but 
to make the mind itself wise, strong, and efficient. 
Its end is, not that wisdom and strength, as sub- 
sisting in another, should do everything for us, 
but that these attributes should grow perpetually 
in our own souls. According to Christianity, we 
are not carried forward as a weight by a foreign 
agency; but God, by means suited to our moral 
nature, quickens and strengthens us to walk our- 
selves. The great design of Christianity is to 



19 



build up in our own souls a power to withstand, to 
endure, to triumph. Inward vigor is its aim. That 
we should do most for ourselves and most for 
others, this is the glory it confers, and in this its 
happiness is found. 

2. I pass to another illustration of the insensi- 
bility of men to the great doctrine, that the hap- 
piness and glory of Christianity consist in the 
healthy and lofty frame to which it raises the 
mind. I refer to the propensity of multitudes to 
make a wide separation between religion, or chris- 
tian virtue, and its rewards. That the chief re- 
ward hes in the very spirit of religion, they do not 
dream. They think of being Christians for the 
sake of something beyond the christian character, 
and something more precious. They think that 
Christ has a greater good to give, than a strong 
and generous love towards God and mankind ; and 
would almost turn from him with scorn, if they 
thought him only a benefactor to the mind. It is 
this low view, which dwarfs the piety of thousands. 
Multitudes are serving God for wages distinct 
from the service, and hence superstition, slavish- 
ness, and formality are substituted for inward en- 
ergy and spiritual worship. 

3. Men's ignorance of the great truth stated in 
this discourse, is seen in the low ideas attached by 
multitudes to the word, salvation. Ask multitudes, 
what is the chief evil from which Christ came to 
save them, and they will tell you, ' From hell, from 



20 



penal fires, from future punishment.' According- 
ly they think, that salvation is something which 
another may achieve for them, very much as a 
neighbour may quench a conflagration that men- 
aces their dwellings and lives. That word hell^ 
which is used so seldom in the sacred pages, 
which, as critics will tell you, does not occur once 
in the writings of Paul, and Peter, and John, which 
we meet only in four or five discourses of Jesus, 
and which all persons, acquainted with Jewish 
geography, know to be a metaphor, a figure of 
speech, and not a literal expression, this word, 
by a perverse and exaggerated use, has done un- 
speakable injury to Christianity. It has possess- 
ed and diseased men's imaginations with outward 
tortures, shrieks, and flames ; given them the 
idea of an outward ruin as what they have chiefly 
to dread ; turned their thoughts to Jesus, as an 
outward deliverer ; and thus blinded them to his 
true glory, which consists in his setting free and 
exalting the soul. Men are flying from an outward 
hell, when in truth they carry within thiem the hell 
which they should chiefly dread. The salvation 
which man chiefly needs, and that which brings 
with it all other deliverance, is salvation from the 
evil of his own mind. There is something far 
worse than outward punishment. It is sin ; it is 
the state of a soul, which has revolted from God, 
and cast off* its allegiance to conscience and the 
divine word ; which renounces its Father, and 



21 



hardens itself against Infinite Love ; which, endu- 
ed with divine powers, enthrals itself to animal 
lusts ; which makes gain its god ; which has ca- 
pacities of boundless and ever growing love, and 
shuts itself up in the dungeon of private interests ; 
which, gifted with a selfdirecting power, consents 
to be a slave, and is passively formed by custom, 
opinion, and changing events ; which, living under 
God's eye, dreads man's frown or scorn, and pre- 
fers human praise to its own calm consciousness of 
virtue ; which tamely yields to temptation, shrinks 
with a coward's baseness from the perils of duty, 
and sacrifices its glory and peace in parting with 
selfcontrol. No ruin can be compared to this. 
This the impenitent man carries with him beyond 
the grave, and there meets its natural issue, and 
inevitable retribution, in remorse, selftorture, and 
woes unknown on earth. This we cannot too 
strongly fear. To save, in the highest sense of 
that word, is to lift the fallen spirit from this depth, 
to heal the diseased mind, to restore it to energy 
and freedom of thought, conscience, and love. 
This was chiefly the salvation for which Christ 
shed his blood. For this the holy spirit is given ; 
and to this all the truths of Christianity conspire. 

4. Another illustration of the error which I am 
laboring to expose, and which places the glory and 
importance of Christianity in something besides 
its quickening influence on the soul, is aflbrded in 
the common apprehensions formed of heaven, 



22 



and of the methods by which it may be obtained. 
Not a few, I suspect, conceive of heaven as a 
foreign good. It is a distant country, to which 
we are to be conveyed by an outward agency. 
How slowly do men learn, that heaven is the per- 
fection of the mind, and that Christ gives it now 
just as far as he raises the mind to celestial truth 
and virtue. It is true, that this word is often used 
to express a future felicity ; but the blessedness of 
the future world is only a continuance of what is 
begun here. There is but one true happiness, 
that of a mind unfolding its best powers, and at- 
taching itself to great objects ; and Christ gives 
heaven, only in proportion as he gives this eleva- 
tion of character. The disinterestedness, and 
moral strength, and filial piety of the Christian, are 
not mere means of heaven, but heaven itself, and 
heaven now. 

The most exalted idea we can form of the future 
state, is, that it brings and joins us to God. But 
is not approach to this great being begun on earth ? 
Another delightful view of heaven, is, that it unites 
us with the good and great of our own race, and 
even with higher orders of beings. But this union 
is one of spirit, not of mere place ; it is accord- 
ance of thought and feeling, not an outward relation; 
and does not this harmony begin even now? and is 
not virtuous friendship on earth essentially the 
pleasure which we hope hereafter ? What place 
would be drearier than the future mansions of Christ, 

I 



23 



to one who should want sympathy with then* in- 
habitants, who could not understand their lan- 
guage, who would feel himself a foreigner there, 
who would be taught, by the joys which he 
could not partake, his own lonehness and desola- 
tion ? These views, I know, are often given with 
greater or less distinctness ; but they seem to me 
not to have brought home to men the truth, that 
the fountain of happiness must be in our own souls. 
Gross ideas of futurity still prevail. I should 
not be surprised if to some among us the chief 
idea of heaven were that of a splendor, a radiance, 
like that which Christ wore on the Mount of 
Transfiguration. Let us all consider, and it is a 
great truth, that heaven has no lustre surpassing 
that of intellectual and moral worth ; and that, 
were the effulgence of the sun and stars concen- 
trated in the Christian, even this would be dark- 
ness, compared with the pure beamings of wisdom, 
love and power from his mind. Think not then 
that Christ has come to give heaven as something 
distinct from virtue. Heaven is the freed and 
sanctified mind, enjoying God through accordance 
with his attributes, multiplying its bonds and sym- 
pathies with excellent beings, putting forth noble 
powers, and ministering, in union with the enlight- 
ened and holy, to the happiness and virtue of the 
universe. 

My friends, I fear I have been guilty of repeti- 
tion. But I feel the greatness of the truth which 



24 



I deliver, and I am anxious to make it plain. 
Men need to be taught it perpetually. They have 
always been inclined to look to Christ for some- 
thing better, as they have dreamed, than the eleva- 
tion of their own souls. The great purpose of 
Christianity to unfold and strengthen and lift up 
the mind, has been perpetually thrown out of 
sight. In truth, this purpose has been more than 
overlooked. It has been reversed. The very re- 
ligion, given to exalt human nature, has been used 
to make it abject. The very religion, which was 
given to create a generous hope, has been made 
an instrument of servile and torturing fear. The 
very rehgion, which came from God's goodness to 
enlarge the human soul with a kindred goodness, 
has been employed to narrow it to a sect, to rear 
the Inquisition, and to kindle fires for the martyr. 
The very religion, given to make the understand- 
ing and conscience free, has, by a criminal perver- 
sion, served to break them into subjection to priests, 
ministers, and human creeds. Ambition and craft 
have seized on the solemn doctrines of an om- 
nipotent God and of future punishment, and turn- 
ed them into engines against the child, the trem- 
bling female, the ignorant adult, until the sceptic 
has been emboldened to charge on religion the 
chief miseries and degradation of human nature. 
It is from a deep and sorrowful conviction of the 
injuries inflicted on Christianity and on the human 
soul, by these perversions and errors, that I have 



25 



reiterated the great truth of this discourse. I 
would rescue our holy faith from this dishonor. 
Christianity has no tendency to break the human 
spirit, or to make man a slave. It has another aim ; 
and as far as it is understood, it puts forth another 
power. God sent it from heaven, Christ sealed it 
with his blood, that it might give force of thought 
and purpose to the human mind, might free it from 
all fear but the fear of wrong doing, might make 
it free of its fellow beings, might break from it 
every outward and inward chain. 

My hearers, I close with exhorting you to 
remember this great purpose of our religion. 
Receive Christianity as given to raise you in the 
scale of spiritual being. Expect from it no good 
any farther than it gives strength and worth to 
your characters. Think not, as some seem to 
think, that Christ has a higher gift than purity to 
bestow, even pardon to the sinner. He does bring 
pardon. But once separate the idea of pardon 
from purity; once imagine that forgiveness is pos- 
sible to him who does not forsake sin ; once make 
it an exemption from outward punishment, and not 
the admission of the reformed mind to favor and 
communion with God ; and the doctrine of pardon 
becomes your peril, and a system, so teaching it, 
is fraught with evil. Expect no good from Christ 
any farther than you are exalted by his character 
and teaching. Expect nothing from his cross, 
unless a power comes from it, strengthening you 
4 



26 



to ' bear his cross,' to ' drink his cup,' with 
his own unconquerable love. This is its highest 
influence. Look not abroad for the blessings of 
Christ. His reign and chief blessings are within 
you. The human soul is his kingdom. There 
he gains his victories, there rears his temples, 
there lavishes his treasures. His noblest monu- 
ment is a mind, redeemed from iniquity, brought 
back and devoted to God, forming itself after the 
perfection of the Saviour, great through its power to 
suffer for truth, lovely through its meek and gentle 
virtues. No other monument does Christ desire ; 
for this will endure and increase in splendor, 
when earthly thrones shall have fallen, and even 
when the present order of the outward universe 
shall have accomplished its work, and shall have 
passed away. 



THE CHARGE. 



BY THE REV. THADDEUS MASON HARRIS, D. D. 



The form of inducting a pastor into office, as 
practised in the Congregational Churches of New 
England, has been considered to be peculiarly ap- 
propriate, interesting, and instructive. One of the 
services which makes a part of the solemnity, is 
the Charge which the ministers and delegates 
convened in Council to sanction the important 
transaction, appoint an elder member to give in 
their name. On the present occasion, this service 
has been assigned to me ; and you will receive it, 
my brother, not merely as my own act, but as 
given you by those whose age and office entitle 
them to your respect, whose opportunities for know- 
ing the duties of the pastoral relation render their 
advice of consequence, and whose experience will 
make it impressive. 

By this Charge we do not design to claim do- 
minion over your faith, and dictate to you what 
theological sentiments you must profess, maintain, 
and inculcate ; for this would be assuming a pre- 



/ 



28 

rogative which we may not arrogate, and invading 
the authority which belongs solely and exclusively 
to the Great Head of the Church. ' One is our 
Master, even Christ, and all we are brethren.' 
From the records of his gospel you must learn the 
essential doctrines and fundamental principles of 
the religion which you are to make the rule of 
your faith and the theme of your preaching ; and 
we rejoice in knowing that, in the exercise of the 
Protestant principle of freedom of inquiry and 
the right of private judgment, you have examined 
the scriptures for yourself, and that, divesting 
your mind of the preconceived opinions which you 
had received from early impressions and associa- 
tions, and admitted under the sanction of human 
authority, you were led to a change in your reli- 
gious views and relations, which you have had the 
magnanimity to avow, and to the adoption of sen- 
timents more consistent with the simplicity of the 
truth as it is in Jesus, in the reception of which 
you will stand fast in the liberty w^herewith he 
hath made us free. This sincere desire to attain 
a correct knowledge of what is that good, and 
acceptable, and perfect will of God, which is re- 
vealed for our salvation, will keep your mind still 
open to conviction, and ready at all times to re- 
ceive the truth in the love of it ; and thus, too, 
more light may yet break in upon your understand- 
ing, and you may have a more clear, just, and ade- 
quate conception than you have yet attained of 



i 



29 



the gracious design of the christian dispensation, 
of its subhme discoveries, of its spiritual influ- 
ences, and of its immortal recompenses, and be 
better quahfied to teach it to others. 

We presume not to call upon you to assent to 
ecclesiastical canons, to adopt confessions and 
creeds, or to subscribe articles of faith which 
priests, synods, and councils have drawn up and 
imposed ; for this would entangle you again in the 
yoke of bondage which you have had the resolu- 
tion to shake off, and it would be teaching for 
doctrines the commandments of men, or giving an 
importance to human formularies which is due 
only to the divinely inspired code. 

We disclaim, too, all pretensions to that power 
of conferring spiritual gifts, with which those who 
held the apostolic office were endowed from on 
high, and which the first preachers of the gospel 
received in an immediate and supernatural way ; 
and we would have it understood that nothing 
which we do, or claim a right to do, can infuse in- 
to you any sacerdotal sanctity or invest you with 
any sacred authority. Chosen by this newly gath- 
ered church and society as their pastor, devoting 
yourself to them as their religious instructer and 
guide, and now regularly inducted into office, we 
acknowledge you as a fellow laborer in the w^ork 
of the ministry ; and the purpose of the address 
which I now make to you, is, to charge you to take 
heed to the ministry which you have thus received. 



30 



that you fulfil it to the spiritual and everlasting 
benefit of those among whom it is to be exercised. 

Exhort those over whom you are set in the Lord, 
to a diligent use of the means of improvement, 
reading the scriptures, serious meditation, and de- 
vout prayer ; and to a constant attendance upon 
the services of public worship, and a dutiful re- 
gard to the ordinances of religion, that thus they 
may become wise and good, possessed of pious 
affections and spiritual desires, enriched with moral 
virtues and adorned with christian graces, and 
trained up for the possession and qualified for the 
enjoyment of the happiness promised the faithful 
in the future life. 

The youth of your flock will need particular at- 
tention. Seek to engage their affections early in 
the love and pursuit of knowledge and virtue. 
Instil seasonably into their opening minds the all- 
important truths of religion. Teach them which 
be the first principles of the doctrine of Christ ; 
and lead them, by holy obedience to his precepts, 
to the attainment of all that will make them most 
useful, respectable, and happy, through every stage 
of their being, in time and eternity. Those who 
are more advanced in years, you are to watch over 
with care and diligence, assist and encourage in 
the ways of well doing, or warn and exhort with 
all fidelity and earnestness, that you may present 
them perfect in Christ Jesus. The aged you will 
remind of the daily shortening term of mortal 



31 



probation, that they may be excited, by increased 
diligence in finishing its work, to become prepared 
for its reward. To the afflicted and bereaved 
you will prove a sympathizing friend and comfort- 
er ; suggest to them those consolations which our 
holy religion affords, and direct them to that trust 
in God, who is a very present helper in the time of 
trouble, which will inspire patience and resigna- 
tion, and make their trials subservient to their 
spiritual and everlasting benefit. Visit the sick 
and the dying with the affectionate desire of giv- 
ing a word in season to the weary spirit, and of 
pouring out the eff'ectual fervent prayer, that, as 
mortal resources fail, God would be the strength 
of their heart and their portion forever. By the 
light of your instructions, the lustre of your ex- 
ample, and the constancy of your endeavours to 
promote the edification of your hearers in chris- 
tian knowledge, piety and holiness, ' make full 
proof of your ministry.' May the divine assist- 
ance attend your labors, give them efficacy, and 
crown them with success ! And may the connex- 
ion which you have now formed with this church 
and society be to you and to them, a cause of mu- 
tual congratulation and joy through a long period 
of pleasant intimacy in this world, and in the re- 
newed and perfected union of the world of life 
and blessedness eternal ! Amen. 



RIGHT HAND OF FELLOWSHIP. 



BY THE KEV. C. W. UPHAM. 



MY FRIEND AND BROTHER 

Having been appointed by the Ecclesiastical 
Council here assembled, to give testimony, in the 
usual form, of the affection and sympathy cherish- 
ed towards you by them, and by the religious com- 
munities which they represent, it becomes my 
duty, I will not attempt to describe the pleasure 
which accompanies its discharge, to present to 
you, in imitation of primitive apostolic usage, the 
Right Hand of Fellowship. But before this sig- 
nificant act is performed, allow me to allude to its 
peculiar fitness and propriety on the present occa- 
sion, Eind in these times. This is an interesting 
occasion. We have met together to salute a new 
fellow laborer. We are to cheer him in his en- 
trance upon a scene of exertion which has never 
been occupied before. A portion of the vineyard is 
allotted to his care, which is now for the first time 
marked out and divided off for spiritual culture. 
8urely if ever the encouraging and sustaining 



33 



voices of welcome are appropriate and needful, they 
are so now. If ever it becomes Christians to press 
forward, with kind and affectionate greetings, to 
cheer the heart, and strengthen the hands of a 
brother, it is becoming on an occasion like this. 
The circumstances of the times, also, render it in 
a high degree proper that there should be such 
demonstrations of interest and affection. It is un- 
necessary for me to engage in a particular descrip- 
tion of these circumstances. It is sufficient to assure 
you, my brother, that in all the trials, and cares, and 
labors, to which the condition of society and your 
peculiar situation may subject you, you may look 
to us, with confidence, for encouragement and as- 
sistance. 

I now, therefore, by presenting to you this Right 
Hand, give you a public and solemn pledge of the 
affection, the sympathy, the fellowship of our 
fathers and brethren of this Ecclesiastical Coun- 
cil, of the churches which they represent, and of 
all our churches. 

A thousand delightful and affecting associations 
are at this moment crowding into my mind, and, 
while their own nature, as well as the proprieties of 
the occasion, forbids their expression, they turn 
away the thoughts from the contemplation of every 
other subject, and seal the lips against the utterance 
of all language, except that of grateful and affec- 
tionate salutations. 



5 



34 



It only remains for me, therefore, in the name of 
my brethren, and of all the friends of free inquiry 
and of primitive Christianity, to bid you welcome 
to the ministry which now opens to receive you. 
We hail with joy your accession to our fellowship 
and to our cause. It is our earnest and devout 
prayer that your labors in this new field may be 
peaceful and successful. May your mind continu- 
ally advance towards clearer and brighter views of 
christian truth. May your heart experience all the 
joys and consolations which our religion offers. 
May you, while here, witness the improvement, and 
possess the affection of your people ; and may the 
unspeakable rewards of a faithful steward be your 
portion forever 



ADDRESS TO THE SOCIETY. 



BY THE REV. F. W. P. GREENWOOD. 



BRETHREN OF THIS SOCIETY 

As the Right Hand of Fellowship has just 
now been extended to your pastor, what prevents 
that it should be presented to you also ? And in 
what better way can I commence the agreeable 
duty which has been assigned to me, of addressing 
you, who are on this occasion for the first time 
publicly recognised as a religious body, than by 
offering to you, in behalf of the churches, the 
embrace of our cordial welcome, and thus inviting 
you to our christian fellowship and communion ? 

We would congratulate you, and ourselves, on 
the success with which your efforts have, by the 
blessing of Almighty God, been attended, and 
finally crowned. We rejoice to behold another 
edifice consecrated to the worship of God, and 
appropriated to the important purposes of religion. 
We rejoice to see another assembly of Christians 
gathered in this city, to enjoy the instructions and 
ordinances of the gospel, and another minister of 
Christ. added to our brotherhood. 



36 



1 greatly deceive myself, if we should not all 
of us have been glad at the appearance of a newly 
organized society of worshipping Christians among 
us, whatever might have been the tenets which 
distinguished it from the other members of the 
great christian body, of which Christ alone is the 
head. We are thankful that the true spirit of the 
Pilgrims, or at least the best part of that spirit, 
which was a regard for religion as religion, for 
religion as the great regulator of human society? 
the strength of the heart and the light of the soul, 
that this spirit has not departed from among us, 
but is still alive, to animate our citizens to the 
most truly profitable, as well as the holiest of all 
undertakings, the preservation and diffusion of the 
knowledge and worship of God. So long as our 
neighbours and brethren are warmed, and excited, 
and guided by this spirit, far would it be from any 
one of us, 1 am sure, to lament over any additional 
church which might be erected, even though the 
opinions to be inculcated in it might differ on 
some points, and important points too, from those 
which we ourselves maintain. Every one in 
Christ's kingdom is free, with a holy freedom. 
We would not disturb it. We seek no dominion 
over conscience. We are not judges; far less 
would we be executioners. 

And yet we do not wish to deny, that to see our 
own sentiments making their way in the commu- 
nity, affords us peculiar satisfaction ; and strange it 



37 



would be, if we felt no stronger interest in the 
success of what we believe to be the simple truth, 
than in the continuance of the hurtful union of 
what we are persuaded is error with what we are 
happy to acknowledge is rehgion. It is therefore 
with no common feelings of interest and joy that 
we hail a new society of Christians, formed on 
our own principles, and that we publicly witness 
and sanction its connexion with the pastor of 
their choice. 

While I congratulate you most warmly, my 
friends, on the event of that connexion, suffer me 
to say a few words concerning the duties on your 
part, which it imposes. 

You will remember that it is a connexion which 
impHes mutual obhgations, and that if the one 
party is bound, the other is not free. Indeed, this 
is all which I would desire you to remember, for 
in it is contained the whole of your duty. If you 
once fully acknowledge and thoroughly understand 
the principle, your own good feelings and sense of 
justice will teach you its various applications. 
You expect, and very properly, that your minister 
should devote himself to your religious instruction 
and edification ; that he should be diligent, patient, 
and candid. On your part, then, there should be 
a readiness to receive what you require him to 
impart, a punctual attendance on the services and 
ordinances which he dispenses, and a patience 
and candor answering to those dispositions which 
you look for in him. 



38 



You will allow that it is hardly just for you to 
demand the constant attendance of your minister 
in this place, from sabbath to sabbath, without 
intermission, morning and evening, in various 
states of constitution and feeling, through the 
most violent storms and overwhelming heats of 
the year; and on your part to suffer a mist, or a 
little snow, or a warmer day than usual, or a fit 
of idleness, to keep you, in perfect health, away 
from the sanctuary, and leave him to dispense his 
instructions to empty pews and bare walls. You 
bring him here to instruct you. If you do not 
attend to his ministrations, he must either become 
discontented wdth himself for not being able, as it 
would appear, to convey instruction, and with his 
people for not being disposed to receive it, or, on 
the other hand, entirely indifferent to the character 
of his exertions, as they seem to be careless about 
it themselves. 

But again, you will desire not to bo judged too 
harshly, and will expect that allowances should be 
made for human imperfection. The allowances, 
however, must be mutual, and it will become you 
to be forbearing in your demands upon him, as 
you look that he should not require too much of 
you. I do not mean that you should not demand 
exertion from your pastor, — indeed if he has any 
sense of the responsibihty of his station, he will 
give it without exaction, — but 1 mean that you 
should forbear to ask him for more, after he has 



39 



given you his all. If he ever felt, he will feel now^ 
what he owes to you, to society, and to himself, 
and will feel that he must labor to discharge those 
debts ; but you also will be sensible that excessive 
labor exhausts its own powers, and wears out its 
own spring, and that, as there is no better stimulant 
to increased effort than approbation of the work 
which has already been accomplished, so there is 
nothing more disheartening than forgetfulness of 
what has been done, and an impatient, incon- 
siderate crying out for more. You undoubtedly 
have the right to require that he should keep a 
constant eye to his duty, and that his best abilities 
should be devoted to its performance ; but you 
cannot require that he should be immaculate, and 
must be ready to forgive his occasional errors. 

The same rule of mutual obligation will apply 
to the various circumstances of your pastor's inter- 
course with you, and yours with him, in public and 
in private. It should be kindly and considerately 
put in action, both on your part and his. The 
task of a minister in this place is not a hght one, 
however some may regard it. Many of us, I 
believe, have been compelled to bend under its 
burden, and some have been broken. I do not 
know that it ought to be less ; but I do know that 
its pressure is greatly alleviated by the candor and 
forbearance of our people. 

If I seem to have assumed too much, or to have 
spoken too plainly, my friends, on this dehcate 



40 



subject, I beg you to forgive me, and to believe 
that I have spoken from a sense of my own duty, 
and not from any fear that you would neglect yours. 

And now I will only add, in conclusion, that the 
connexion which has been publicly sanctioned this 
day, is not for earth and time alone. In all its 
circumstances it constantly regards eternity and a 
future world. There is an assembly and church, 
whose names are written in heaven, divided by no 
sects, and fearing no heresy or schism. It is our 
earnest prayer that you, in beatified union with 
your pastor, may be joined to their harmonious 
communion, when the doubts and darkness of 
life shall be dispersed by the rising of God's own 
everlasting and unveiled light, and those who have 
striven to perform their various duties here, shall 
rejoice in the unspeakable rewards which there 
will flow from his presence and throne for ever 
and ever. 



ORDER OF EXERCISES. 



ANTHEM. 
INTRODUCTORY PRAYER, 

BY THE REV. MR GANNETT. 

SELECTIONS FROM SCRIPTURE, 

BY THE REV. MR RIPLEY. 

ORIGINAL HYMN, 

WRITTEN BY CHARLES SPRAGUE, ESQ. 

Thou Lofty One ! whose name is Love, 

Whose praise all nations swell. 
Bend from thy glorious throne above. 

And in this temple dwell. 

Father, 'tis thine — this sacred hour, 

Thine let its spirit be ; 
And while each tongue proclaims thy power, 

O turn each heart to thee. 

Bless him, thy servant — bid him here 

Thy faithful shepherd stand, 
To fold for thee, through many a year. 

This little, gathering band. 

Bless him with grace their steps to lead, 

Where no dark tests divide. 
To make the name of Christ their creed, 

His life and law their guide. 



42 



Bless iJiem, thy cliildren — them and theirs, 

In all their ways below ; 
Be with them, Father, in their prayers. 

And with them in their wo. 

Be with them when they come to die. 

And make the summons blest ; 
Then in a better world on high. 
Receive them to thy rest. 

SERMON, 

BY THE REV. DR CHANNING. 

HYMN. 

PRAYER OF INSTALLATION, 

BY THE REV. DR WARE. 

CHARGE, 

BY THE REV. DR HARRIS. 

RIGHT HAND OF FELLOWSHIP, 

BY THE REV. MR UPHAM. 

ORIGINAL HYMN, 

WRITTEN BY THE REV. MR PIERPONT. 

' Let there be light !' — When from on high, 
O God, that first commandment came. 

Forth leaped the Sun ; and Earth and Sky 
Lay in his light, and felt his flame. 

' Let there be light ! ' — The light of grace 
And truth, a darkling world to bless, 

Came with thy word, when on our race 
Broke forth the Sun of Righteousness. 



43 



Light of our souls ! how strong it grows i 
That Sun ! how wide his beams he flings. 

As up the glorious sky he goes, 

With light and healing in his wings ! 

Give us that light! O God, 't is given! 

Hope sees it open heaven's wide halls 
To those who for the truth have striven ; 

And Faith walks firmly where it falls. 

Churches no more, in cold eclipse, 
Mourn the v/ithnoiding of its rays ; 

It gilds their gates, and on the lips 
Of every faithful preacher plays. 

Doth not its circle clasp the brows 
Of him who, in the strength of youth, 

Gives himself up, in this day's vows, 
A mi'nister of grace and truth ? 

Long may it, Lord ; — nor let his soul 
Go through death's gloomy vale alone : 

But bear it on to its high goal. 

Wrapped in the light that veils thy throne. 

ADDRESS TO THE SOCIETY, 

BY THE REV. MR GREENWOOD. 

CONCLUDING PRAYER, 

BY THE REV. MR WARE. 

ANTHEM. 



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